"There is an universal agreement among later Jewish writers that all the Israelites were brought into covenant with God by circumcision, baptism, and sacrifice, and that the same ceremonies were necessary in admitting proselytes. Thus Malmonides (Issure Biah, cap. 13); "Israel was admitted into covenant by three things, namely, by circumcision, baptism, and sacrifice. Circumcision was in Egypt, as it is said, 'None uncircumcised shall eat of the passover.' Baptism was in the wilderness before the giving of the Law, as it is said, 'Thou shalt sanctify them today and to-morrow, and let them wash their garments.'" And he adds, "So, whenever a Gentile desires to enter into the covenant of Israel, and place himself under the wings of the Divine Majesty, and take the yoke of the Law upon him, he must be circumcised, and baptized and bring a sacrifice; or if it be a woman, she must be baptized and bring a sacrifice." The same is abundantly testified by earlier writers, as by the Jerusalem and Babylonian Talmud, although no reference to this custom can be found in Philo, Josephus, or the Targum of Onkelos. Its earliest mention appears to be in the Targum of Jonathan on Ex. xii. 44. "Thou shalt circumcise him and baptize him." It should be added, that men, women, and children, were all baptized, and either two or three witnesses were required to be present. Some modern writers--Lardner, Ernesti, De Wette, Meyer, Paulus, and others--have doubted or denied that this baptism of proselytes had been in use among the Jews from times so early as those of the Gospel; but it is highly improbable that, after the rise of Christianity, the Jews should have adopted a rite so distinctively Christian as baptism had then become." (Smith's Bible Dictionary, Art. "Baptism," Vol. I, p. 233, 234.) In addition to the evidence cited in Smith's Dictionary, we may add as a convincing fact that before the advent of Jesus as a religious teacher, John the Baptist came to Israel crying repentance, and both teaching and administering baptism for the remission of sins. (See Matt, iii; Mark i; Luke iii; John i.) Which established the fact that this Gospel rite of baptism, was a well established institution among the Jews under the law of Moses and existed in connection with those ceremonies and sacrifices which figured forth the redemption to be wrought out by the Christ. Jesus also bears witness to the same effect in his conversation with Nicodemus, [John iii] where he teaches to that worthy man the mysteries of the second birth, saying that, "except a man be born of water [i. e. baptized] and of the Spirit, he cannot enter into the kingdom of God." And when Nicodemus could not Comprehend this doctrine "Jesus answered and said unto him. Art thou a Master of Israel and knowest not these things?" Clearly proving that Jesus was not advancing any new doctrine, but referring to the 'well established Gospel doctrine in Israel.